La croyance en Dieu

A Muslim has the conviction in their heart and acknowledges with their tongue that nothing and no one deserves to be taken as God except Allah, meaning that no one deserves to be worshipped except God. This is the meaning of the first testimony: la ilaha illa Allah (there is no god but Allah). What do we mean by worship? To worship is to feel extreme humility and glorification. Thus, the Only One Who deserves to be worshipped and venerated is God, the Creator of all things. To worship is to humble oneself to the extreme and glorify the One whom one worships to the fullest extent of one's capacity. Thus, a Muslim does not glorify any creature as they glorify and venerate God. Yet, Muslims glorify the prophets, angels, and saints (respecting and loving them), but within the bounds of what is appropriate for created beings. This does not reach the absolute glorification reserved for Allah (Subhanahu wa Ta'ala). This extreme humility and glorification are worthy of God alone. Thus, to direct this worship to anyone other than God is to associate partners with Him, and one who does so is called a mushrik (polytheist) in Arabic. Therefore, anyone who understands the meaning of worship according to the explanation given by Muslim scholars and linguists will know that seeking intercession (tawassul) and seeking blessings (tabarrouk) through the prophets and saints does not constitute an act of worship directed towards them. Indeed, addressing Allah through the rank of a prophet or seeking his blessings does not fall under the given definition of the verb "to worship." And God knows all things. Know that the meaning and definition of the word "body," according to Muslim scholars, is anything that has length, width, depth, or height. Only that which is created is a body. God, however, is the Creator Who is unlike any creature; therefore, He has neither length, nor width, nor height, and He is not composite. He is neither a small nor a large body, neither thick nor thin, neither short nor long. He is neither seated on the throne nor standing. He is not located in the heavens or elsewhere, and He is not concerned with any of the characteristics of bodies. This is why it is said that God exists without a place, that He has no needs, and that He is unlike any creature. Indeed, if God were localized, He would need space and, in doing so, would resemble all His creatures, which is undoubtedly impossible. This is what is called tanzih, the act of attributing all likeness to Allah, and it is the pure belief of all Sunnis. To attribute all likeness to God is to affirm that He has no flaws, no imperfections. Allah, the Creator, has neither length nor width, nor weight, nor color. He is neither yellow nor red, neither black nor white, nor transparent. He is in need of nothing; He has no likeness. He inhabits neither the heavens nor the earth, neither Paradise nor Hell. He does not sit upon the Throne. He existed before the place, without place. He is the Highest in rank and degree, not by location. He is the Greatest in rank and degree, not by size. There is no god but Him, and Muhammad is His Messenger (peace and blessings be upon him). Some attributes of God are frequently repeated in the Qur'an and the prophetic sayings. The Messenger of Allah (peace and blessings be upon him) spoke about these attributes frequently, either quoting them verbatim or explaining their meanings. From this, scholars have concluded that it is a personal duty for every responsible Muslim (mukallaf) to know them. These frequently repeated attributes number thirteen, which are as follows. First: Existence, meaning that God exists; there is no doubt about His existence. The second attribute to know is Oneness, meaning that God has no partners in divinity. The third attribute to know is Eternity, meaning that God is eternal; there is no beginning to His existence. He existed before all creation. The fourth is Eternity, meaning that God (Allah) is eternal without end: He does not cease to exist, meaning it is impossible for Him to cease to exist. The fifth attribute is selflessness, meaning that our Lord has no need of anyone other than Him, while everything else is absolutely dependent on Him to exist. The sixth attribute to know is power, meaning that God has the power to create whatever He wills; nothing can prevent Him. The seventh is will: everything whose existence Allah wills will come into existence as and when Allah wills. Likewise, what whose existence God does not will will never exist. The eighth attribute to know is knowledge. Indeed, God knows everything; nothing escapes Him. The ninth attribute is hearing. God hears everything that is audible without an ear or any other organ. The tenth attribute is sight: God sees everything that is visible without needing light, without pupils or any other organ.